Charles Hodge_ Systematic Theology - Volume I - hylozoism - Christian Classics Ethereal Library.pdf

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Systematic Theology Vol. I
§ 3.
Hylozoism.
Hylozoism, from
�½�λη,
matter,
and
ζωή,
life,
is properly the doctrine that matter is endued with life. And this is the form in which the doctrine
was held by many of its advocates. All matter, and every particle of matter, besides its physical properties, has a principle of life in itself, which
precludes the necessity of assuming any other cause for the phenomena of life exhibited in the world. In this form Hylozoism does not differ from
Materialism.
Most commonly, however, the term is used to designate a system which admits a distinction between mind and matter, but considers them as
intimately and inseparably united, as the soul and body in man. God, according to this view, is the soul of the world; an intelligent power
everywhere present, to which are to be referred all the manifestations of design in the external world, and all the activity of the human soul. The
relation, however, of the soul to the body, is a very imperfect illustration of the relation of God to the world according to the hylozoistic system.
The soul is really exterior to the body, and independent of it, at least for its existence and activity. It is not the life of the body. It neither fashions
nor preserves it. It is not even conscious of the vital activity by which the body is developed and sustained. Whereas according to the hylozoistic
theory, the soul of the world is its plastic principle, the inward source of all its organizations and of all its activities.
The leading principles of this theory as developed by the Stoics are, (1.) There are two constituent principles of the universe, one active, the other
passive. The passive principle is matter, without form and without properties,
i.e.,
inert. The active principle is mind, dwelling in matter its
organizing formative power,
i.e.,
God. (2.) The universe is therefore to be viewed under three aspects: (a.) As the all-forming power; the
natura
naturans,
or,
ἡ φύσις τεχ�½ική.
(b.) The world as formed by this living, inward principle. The living
κόσµος,
or
natura naturata.
(c.) The
identity of the two, as they form one whole. It is only by an act of the mind that the one is distinguished from the other. Therefore the world, as
including both, or as the identity of both, is formed with the greatest wisdom, and by a necessary process, for the laws of nature are the laws of
reason. Cicero,
170
expounding this system, says, “Natura, non artificiosa solum, sed plane artifex ab eodem Zenone dicitur; consultrix, et provida
utilitatum opportunitatumque omnium. Censet [Zeno] enim artis maxime proprium est creare et gignere, quodque in operibus nostrarum artium
manus officiet id multo artificiosius naturam officere."
(3.) The universe, therefore (The All-one), of which God is the soul and Nature the body, is living, immortal, rational, and perfect (ζῶο�½
246
ἀθά�½ατο�½, λογικ�½��½, τέλειο�½).
God, as the controlling, operative principle in all things, acts according to necessary although rational laws. (4.)
The souls of men are of the same nature with the soul of the world, but as individual existences, passing away when the life of the body ceases.
(5.) The highest end of life is virtue; and virtue is living according to reason.
171
This system in one of its forms is nearly identical with Materialism, and in the other with Pantheism. There is no personal God to whom we are
responsible, no freedom of the will; therefore, no sin, and no conscious existence after death.
170
De
Natura Deorum, ii. 22, p. 1116, edit. Leipzig, 1850.
Rixner’s Geschichte der Philosophie, vol. i. sect. 120.
171
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